Exegetical and Hermeneutical Commentary of Habakkuk 3:16
When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops.
When I heard – , better, I heard and … The prophet sums up, resuming that same declaration with which he had begun, I heard, I was afraid. Only now he expresses far more strongly both his awe at Gods judgments and his hopes. He had just beheld the image of the destruction of Pharaoh, the end of the brief triumphing of the wicked and of the trials of Gods people. But awful as are all the judgments of God upon the enemies of His people, it was not this alone which was the object of his terror. This was deliverance. It was the whole course of Gods dispensations, which he had heard; Gods punishment of His people for their sins, and the excision of their oppressors, who, in His Providence, fulfilling their own evil end, executed His chastisements upon them. The deliverances, which shadowed out the future, had their dark side, in that they were deliverances. The whole course of this world is one series of mans unfaithfulnesses or sins, Gods chastisements of them through their fellow-sinners, and His ultimate overt brow of the aggressors. Those first three centuries of glorious martyrdoms were, on the one side, the malice and hatred of Satan and the world against the truth; on the other side, the prophets of those days told their people that they were the chastisements of their sins. Future deliverance implies previous chastisement of those delivered. The prophet then, at the close, in view of all, for himself and all whose perplexities he represented and pleaded before God, chooses his and their portion. Suffer here and rest forever! Endure here any terror, any failure of hopes, yet trust wholly in God, have rest in the day of trouble and sing the endless song! Again he casts himself back amid all the troubles of this life.
I heard – (i. e. that speech of God uttering judgments to come) and my belly, the whole inward self, bodily and mental, all his hidden powers, trembled , vibrated as it were, Sin every fibre of his frame, at the wrath of God; my lips quivered at the voice of God, so that they almost refused their office and could hardly fulfill the prophetic duty and utter the terrors which he had heard; his very strongest parts, the bones, which keep the whole frame of man together, that he be not a shapeless mass, and which remain unconsumed long after the rest has wasted away in the grave, rottenness entered into them, corruption and mouldering eating into them; and I trembled in myself (literally under me) so that he was a burden to himself and sank unable to support himself, that I might rest in the day of trouble.
All up to this time was weariness and terror, and now at once all is repose; the prophet is carried, as it were, over the troubles of this life and the decay of the grave to the sweetness of everlasting rest I, the same, suffer these things, terror, quivering, rottenness in the very bones themselves. I (literally) who shall rest in the day of trouble. I who had not rest until then, shall enter into rest then in the very day of trouble to all who found their rest in the world not in God, the day of judgment Psa 94:12-13.. Blessed is the man whom Thou chastenest, O Lord, and teachest him in Thy law, that Thou mayest give him patience in time of adversity, until the pit be digged up for the ungodly.
O my soul; had we daily to bear tortures, had we for a long time to endure hell itself, that we might see Christ in His glory and be the companion of His saints, were it not worth enduring all sorrow, that we might be partakers of so exceeding a good, such exceeding glory?
When he cometh up unto the people, he shall invade them with his troops – or, which is probably meant, when he cometh up who shall invade them. It is a filling out of the day of trouble. However, near the trouble came, he, under the protection of God and in firm trust in Him, would be at rest in Him. The troubles of Gods prophets are not the outward troubles, but the sins of their people which bring those troubles, the offence against the majesty of God, the loss of souls. Jeremiah was more at rest in the court of the prison, than when all the people did curse him Jer 15:10 for telling them Gods truth. He who fears God and His judgments betimes, shall rest in perfect tranquility when those judgments come. The immediate trouble was the fierce assault of the Chaldees whose terror he had described; and this, picturing, as through the prophecy, all other judgments of God even to the last, when devils shall contend about the souls of people, as Satan did about the body of Moses.
Fuente: Albert Barnes’ Notes on the Bible
Hab 3:16
And I trembled in myself.
Horror of God
I. It is an abnormal state of mind. The benevolent character of God, and the moral constitution of the soul are sufficient to show that it was never intended that man should ever dread his Maker or be touched with any servile feelings in relation to Him. Unbounded confidence, cheerful trust, loyal love, these are the normal states of mind in relation to the Creator. How has the abnormal state arisen? The history of the Fall shows this. I heard Thy voice in the garden and was afraid.
II. It is an unnecessary state of mind. God is not terrible. There is nothing in Him to dread. His voice to man–
1. In all nature is, Be not afraid.
2. In all true philosophy. Things show benevolence of intention.
3. In all true Christianity. The Christianity of Christ reveals Him as love, and love only.
III. It is a pernicious state of mind. It is pernicious to the body. Horrific feeling is inimical to physical health. But dread of God is even more pernicious to the soul.
1. It destroys its peace.
2. It depresses its powers.
3. It distorts its view.
It is fear that has given men that Calvinian Deity which frightens the millions away from the glorious Gospel of the blessed God. (Homilist.)
.
I trembled in myself, that I might rest in the day of trouble.
Trembling into rest
We know things which do tremble that they may rest–the magnet, the planet, the bird, the heart. Do not regard this text as any melancholy and prophetic foreboding. It is a wise repression of a too vehement self-consciousness–the assurance that our labour is not guaranteed by our present exuberance, but by a wise and thoughtful fear. Wise fear is forethought and safety. This prayer of Habakkuk grounds the hope of future mercy on the remembrance of the past; it is the history of a state of humbled feeling, and a hope from this to rest in the day of trouble.
I. The principle of fear is excited by the sense of God. Job said, When I consider, I am afraid of Him. When we think wisely and thoughtfully of God we may well tremble. It is the dictate of natural religion.
II. There is a use in this trembling which the Holy Spirit recognises. The apostle says, Knowing, therefore, the terror of the Lord, we persuade men; and this is ever the effect of this. Fear not to paralyse. There is a wise and healthy trembling. We are often shaken by undefined terrors. There seems nothing to make us afraid; but the spirit is overwhelmed–all within us sinks. You may tremble beneath some highly wrought sermon; but this is different to trembling beneath the Spirits touch of power.
III. What is the issue? Rest in the day of trouble. Holy fear is the guardian of the soul; it bears us into real life, into a soothed life. This trembling is a sense of the soul, the vision and knowledge of the soul,–it is all the soul,–it is within, it is ourselves. And as we tremble so we rest. Rest in the day of trouble means that a kingdom of peace is set up in our soul (E. Paxton Hood.)
The prayer of Habakkuk
1. Unfold the maxim which these words contain. Fear, excited by the threatenings of God, issues in rest, followed by the mercies of God. As a moral proverb only this maxim is susceptible of much powerful and practical illustration. The maxim presents itself in accordance with the whole Gospel of Christ.
2. The use which the Holy Spirit makes of the threatenings of the Word–the sinner is brought to tremble in himself. It was never designed that the threatenings of the Word should seize on a man with a paralysing grasp. They were intended to subserve the purpose of solemn and salutary warning. Threatening preaching is not in general effective preaching. He who trembles beneath the Spirits teaching, trembles in himself. It is an internal shock. There may be no outward sign. The converted man is one who must have trembled in himself.
3. The state into which such trembling conducts a sinner. There is a close connection between the trembling and the resting. Let the empire of Satan be overthrown, and the empire of Christ is instantly set up. The kingdom of God is righteousness and peace, and joy in the Holy Ghost. And must there not be resting then? (Henry Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. When I heard, my belly trembled] The prophet, having finished his account of the wonders done by Jehovah, in bringing their fathers from Egypt into the promised land, now returns to the desolate state of his countrymen, who are shortly to be led into captivity, and suffer the most grievous afflictions; and although he had a sure word of prophecy that they should be ultimately delivered, yet the thoughts of the evils they must previously endure filled his soul with terror and dismay; so that he wishes to be removed from earth before this tribulation should come, that his eyes might not behold the desolations of his country.
When he (Nebuchadnezzar) cometh up unto the people, (the Jews,) he will invade them (overpower and carry them away captive) with his troops.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
When I heard, what dreadful desolations God threatened against Israel, Hab 1:5-11, for of those he now speaketh and meditateth, having finished his elegant description of Gods wonderful works of mercy toward Israel of old, and left them as a foundation of comfort and hope.
My belly, or heart, or bowels, or inward parts, Pro 20:27, trembled; another effect and sign of surprising fears and astonishment.
At the voice; at the mere report. Rottenness entered into my bones; a consumption and decay of all my strength; a languishing of my spirits, and a declining of my rigour: a very usual effect of great fears.
I trembled in myself; I was all shaken, as with an earthquake, no part was free or unshaken. That I might rest in the day of trouble; these fears awakened my remembrance of that God, and those wonders which I have recounted; these fears have occasioned my search into this mystery of Providence, that, understanding it I might, as I do, betake myself to God, and his covenanted mercies, that I may rest in him, who will make it go well with the righteous, even with those righteous who shall live to see and feel the troubles of those days.
When he cometh up; the king of Babylon, with all his bitter and cruel nations, bent on violence and rapine.
Unto the people; against the Jews, my people, saith the prophet.
He will invade them with mighty force, and cut in pieces, make most bloody work among them.
With his troops; with numerous armies, and spoil in troops, where what one leaves another will take; where none escape the fury of some or other in the troops: see this accomplished 2Ki 25.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. When I heard . . .tremblednamely, at the judgments which God had declared (Hab1:1-17) were to be inflicted on Judea by the Chaldeans.
bellyThe bowelswere thought by the Hebrews to be the seat of yearning compassion(Jer 31:20). Or “heard”may refer to Hab 3:2, “WhenI heard as to Jehovah’s coming interposition for Israelagainst the Chaldeans being still at some distance” (Hab2:3); so also the voice” [MAURER].
at the voiceof thedivine threatenings (Hab 1:6).The faithful tremble at the voice alone of God before Heinflicts punishment. Habakkuk speaks in the person of all thefaithful in Israel.
trembled in myselfthatis, I trembled all over [GROTIUS].
that I might rest in the dayof troubleThe true and only path to rest is throughsuch fear. Whoever is securely torpid and hardened towards God, willbe tumultuously agitated in the day of affliction, and so will bringon himself a worse destruction; but he who in time meets God’s wrathand trembles at His threats, prepares the best rest forhimself in the day of affliction [CALVIN].HENDERSON translates, “YetI shall have rest.” Habakkuk thus consoling his mind, Thoughtrembling at the calamity coming, yet I shall have rest in God (Isa26:3). But that sentiment does not seem to be directly assertedtill Hab 3:17, as the wordsfollowing at the close of this verse imply.
when he cometh up unto thepeople, he will invaderather (as English Version is amere truism), connected with the preceding clause, “that I mightrest . . . when he (the Chaldean foe) cometh up unto the people (theJews), that he may cut them off” [CALVIN].The Hebrew for “invade” means, to rush upon, orto attack and cut off with congregated troops.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When I heard, my belly trembled,…. His bowels, his heart within him, at the report made of what would come to pass in future time; and not so much at hearing of the judgments of God that should come upon the enemies of his Church, antichrist and his followers; though even these are awful and tremendous to good men; see
Ps 119:120 but upon hearing what troubles and distresses would come upon the churches of Christ, previous to these, afterwards called a day of trouble in this verse, and more particularly described in the next Hab 3:17:
my lips quivered at the voice; at the voice of these words, as the Targum; at the voice of the Lord, expressing and foretelling these calamities, through fear and dread, consternation and amazement; under which circumstances the natural heat of the outward parts of the body retires to defend the heart, and leaves them trembling and quivering, particularly the lips, so that they lose their use for a time; and a person in such a case can hardly speak:
rottenness entered into my bones; he became weak and without strength, as if he had long been in a wasting consumption; or was at once deprived of all his strength, and it was turned into corruption; see Da 10:8:
and I trembled in myself; within himself, in all his inward parts, as well as in his outward parts: or, “under myself” x; was not able to keep his place, could not stand upon the ground that was under him; his knees trembled, as the Syriac version:
that I might rest in the day of trouble; rather, as Noldius y renders the particle, “yet”, or “notwithstanding, I shall rest in the day of trouble”; which had been represented to him in vision; and which he had a sight of by a spirit of prophecy, as coming upon the church of Christ, and had given him that concern before expressed. The Syriac version of this and the next clause, which it joins, is, “he showed me the day of calamity, which is about to come upon the people”. Here begins the prophet’s expression of his strong faith and joy in the midst of all the distresses he saw were at hand; herein representing the church, and all true believers helped to exercise faith in those worst of times. This “day of trouble” is the same with the hour of temptation that shall come upon all the earth to try the inhabitants of it; the time of the slaying of the witnesses, which will be such a time of trouble as never was in the world; see Re 3:10. The “rest” the people of God will have then, which the prophet had faith in for them, will lie in the Lord’s protection and keeping of his people; his perfections, power, and providence, are the chambers of rest and safety he will call them unto, and the shadow of his wings, which they will make their refuge till these calamities and indignation be overpast, Isa 26:20
when he cometh up unto the people, he will invade them with his troops; or rather “him”; not “the people”; the people of God, “he” the Lord or Christ comes unto; but the enemy of them: this is the ground of the prophet’s faith and confidence before expressed, or of the church’s he personated; namely, that when Christ, Michael the great Prince, should come up to his people, appear for them, and stand on their side, he would lead his troops and march his army against their grand enemy antichrist; and “cut him to pieces” z, as some render the word: so Christ is represented as a mighty warrior, marching at the head of his troops, the armies of heaven following him upon white horses, clothed in fine linen, white and clean, who are the called, chosen, and faithful; and with these he will fall upon the beast, the false prophet, and the kings of the earth, gathered together at Armageddon, and utterly destroy them, Re 16:14.
x “subtus me”, Drusius, De Dieu; “subter me”, Cocceius, Van Till. y Ebr. Concord. Part p. 108. No. 550. z “ut excidat eum”, Calvin; “succidet eum”, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
Hab 3:16-19 form the second part of the psalm, in which the prophet describes the feelings that are produced within himself by the coming of the Lord to judge the nations, and to rescue His own people; viz., first of all, fear and trembling at the tribulation (Hab 3:16, Hab 3:17); then exulting joy, in his confident trust in the God of salvation (Hab 3:18, Hab 3:19). Hab 3:16. “I heard it, then my belly trembled, at the sound my lips yelled; rottenness forces itself into my bones, and I tremble under myself, that I am to wait quietly for the day of tribulation, when he that attacketh it approacheth the nation. Hab 3:17. For the fig-tree will not blossom, and there is no yield on the vines; the produce of the olive-tree disappoints, and the corn-fields bear no food; the flock is away from the fold, and no ox in the stalls.” is not connected with the theophany depicted in Hab 3:3-15, since this was not an audible phenomenon, but was an object of inward vision, “a spectacle which presented itself to the eye.” “I heard” corresponds to “I have heard” in Hab 3:2, and, like the latter, refers to the report heard from God of the approaching judgment. This address goes back to its starting-point, to explain the impression which it made upon the prophet, and to develop still how he “was afraid.” The alarm pervades his whole body, belly, and bones, i.e., the softer and firmer component parts of the body; lips and feet, i.e., the upper and lower organs of the body. The lips cried l e qol , at the voice, the sound of God, which the prophet heard. Tsalal is used elsewhere only of the ringing of the ears (1Sa 3:11; 2Ki 21:12; Jer 19:3); but here it is applied to the chattering sound produced by the lips, when they smite one another before crying out, not to the chattering of the teeth. Into the bones there penetrates raqabh , rottenness, inward consumption of the bones, as an effect of alarm or pain, which paralyzes all the powers, and takes away all firmness from the body (cf. Pro 12:4; Pro 14:30). Tachtai , under me, i.e., in my lower members, knees, feet: not as in Exo 16:29; 2Sa 2:23, on the spot where I stand (cf. Ewald, 217, k). might mean, “I who was to rest;” but it is more appropriate to take ‘asher as a relative conjunction, “that I,” since the clause explains the great fear that had fallen upon him. is used in a similar way viz., as a conjunction with the verb in the first person, in Ezek. 29:29. Nuach , to rest, not to rest in the grave (Luther and others), nor to bear quietly or endure (Ges., Maurer), but to wait quietly or silently. For it could hardly occasion such consuming pain to a God-fearing man as that which the prophet experienced, to bear misfortune quietly, when it has already come, and cannot be averted; but it might be to wait quietly and silently, in constant anticipation. Tsarah , the trouble which the Chaldaeans bring upon Judah. is not subordinate to , but co-ordinate with it, and is still dependent upon ; and , as a relative clause (who oppresses it), is the subject to : “that I am to wait quietly for him that attacketh to approach my nation.” For if were dependent upon , it would be necessary to supply as the subject: “when it (the day) comes.” But this is precluded by the fact that is not used for the approach or breaking of day. , to the people, dativ. incomm., is practically equivalent to , against the people. , used absolutely, as in Isa 26:11; Isa 42:6, is the nation of Israel. Gud , as in Gen 49:19-20, i.e., gadad , to press upon a person, to attack him, or crowd together against him (cf. Psa 94:21). In Hab 3:17 the trouble of this day is described; and the sensation of pain, in the anticipation of the period of calamity, is thereby still further accounted for. The plantations and fields yield no produce. Folds and stalls are empty in consequence of the devastation of the land by the hostile troops and their depredations: “a prophetic picture of the devastation of the holy land by the Chaldaean war” (Delitzsch). Fig-tree and vine are mentioned as the noblest fruit-trees of the land, as is frequently the case (see Joe 1:7; Hos 2:14; Mic 4:4). To this there is added the olive-tree, as in Mic 6:15; Deu 6:11; Deu 8:8, etc. Maaseh zayith is not the shoot, but the produce or fruit of the olive-tree, after the phrase , to bear fruit. Kichesh , to disappoint, namely the expectation of produce, as in Hos 9:2. Sh e demoth , which only occurs in the plural, corn-fields, is construed here as in Isa 16:8, with the verb in the singular, because, so far as the sense was concerned, it had become almost equivalent to sadeh , the field (see Ewald, 318, a). Gazar , to cut off, used here in a neuter sense: to be cut off or absent. , contracted from : fold, pen, an enclosed place for sheep. Repheth , . . , the rack, then the stable or stall.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Conquest of Canaan; Devout Confidence. | B. C. 600. |
16 When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops. 17 Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: 18 Yet I will rejoice in the LORD, I will joy in the God of my salvation. 19 The LORD God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.
Within the compass of these few lines we have the prophet in the highest degree both of trembling and triumphing, such are the varieties both of the state and of the spirit of God’s people in this world. In heaven there shall be no more trembling, but everlasting triumphs.
I. The prophet had foreseen the prevalence of the church’s enemies and the long continuance of the church’s troubles; and the sight made him tremble, v. 16. Here he goes on with what he had said v. 2, “I have heard thy speech and was afraid. When I heard what sad times were coming upon the church my belly trembled, my lips quivered at the voice; the news made such an impression that it put me into a perfect ague fit.” The blood retiring to the heart, to succour that when it was ready to faint, the extreme parts were left destitute of spirits, so that his lips quivered. Nay, he was so weak, and so unable to help himself, that he was as if rottenness had entered into his bones; he had no strength left in him, could neither stand nor go; he trembled in himself, trembled all over him, trembled within him; he yielded to his trembling, and troubled himself, as our Savior did; his flesh trembled for fear of God and he was afraid of his judgments, Ps. cxix. 120. He was touched with a tender concern for the calamities of the church, and trembled for fear lest they should end at length in ruin, and the name of Israel be blotted out. Nor did he think it any disparagement to him, nor any reproach to his courage, but freely owned he was one of those that trembled at God’s word, for to them he will look with favour: I tremble in myself, that I might rest in the day of trouble. Note, When we see a day of trouble approaching it concerns us to provide accordingly, and to lay up something in store, by the help of which we may rest in that day; and the best way to make sure rest for ourselves in the day of trouble is to tremble within ourselves at the word of God and the threatenings of that word. He that has joy in store for those that sow in tears has rest in store for those that tremble before him. Good hope through grace is founded in a holy fear. Noah, who was moved with fear, trembled within himself at the warning given him of the deluge coming, had the ark for his resting place in the day of that trouble. The prophet tells us what he said in his trembling. His fear is that, when he comes up to the people, when the Chaldean comes up to the people of Israel, he will invade them, will surround them, will break in upon them, nay (as it is in the margin), He will cut them in pieces with his troops; he cried out, We are all undone; the whole nation of the Jews is lost and gone. Note, When things look bad we are too apt to aggravate them, and make the worst of them.
II. He had looked back upon the experiences of the church in former ages, and had observed what great things God had done for them, and so he recovered himself out of his fright, and not only retrieved his temper, but fell into a transport of holy joy, with an express non obstante–notwithstanding to the calamities he foresaw coming, and this not for himself only, but in the name of every faithful Israelite.
1. He supposes the ruin of all his creature comforts and enjoyments, not only of the delights of this life, but even of the necessary supports of it, v. 17. Famine is one of the ordinary effects of war, and those commonly feel it first and most that sit still and are quiet; the prophet and his pious friends, when the Chaldean army comes, will be plundered and stripped of all they have. Or he supposes himself deprived of all by blasting and unseasonable weather, or some other immediate hand of God. Or though the captives in Babylon have not that plenty of all good things in their own land. (1.) He supposes the fruit-tree to be withered and become barren; the fig-tree (which used to furnish them with much of their food; hence we often read of cakes of figs) shall not so much as blossom, nor shall fruit be in the vine, from which they had their drink, that made glad the heart: he supposes the labour of the olive to fail, their oil, which was to them as butter is to us; the labour of the olive shall lie (so it is in the margin); their expectations from it shall be disappointed. (2.) He supposes the bread-corn to fail; the fields shall yield no meat; and, since the king himself is served of the field, if the productions of that be withdrawn, every one will feel the want of them. (3.) He supposes the cattle to perish for want of the food which the field should yield and does not, or by disease, or being destroyed and carried away by the enemy: The flock is cut off from the fold, and there is no herd in the stall. Note, When we are in the full enjoyment of our creature comforts we should consider that there may come a time when we shall be stripped of them all, and use them accordingly, as not abusing them, 1Co 7:29; 1Co 7:30.
2. He resolves to delight and triumph in God notwithstanding; when all is gone his God is not gone (v. 18): “Yet will I rejoice in the Lord; I shall have him to rejoice in, and will rejoice in him.” Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hos 2:11; Hos 2:12. But those who, when they were full, enjoyed God in all, when they are emptied and impoverished can enjoy all in God, and can sit down upon a melancholy heap of the ruins of all their creature comforts and even then can sing to the praise and glory of God, as the God of their salvation. This is the principal ground of our joy in God, that he is the God of our salvation, our eternal salvation, the salvation of the soul; and, if he be so, we may rejoice in him as such in our greatest distresses, since by them our salvation cannot be hindered, but may be furthered. Note, Joy in God is never out of season, nay, it is in a special manner seasonable when we meet with losses and crosses in the world, that it may then appear that our hearts are not set upon these things, nor our happiness bound up in them. See how the prophet triumphs in God: The Lord God is my strength, v. 19. He that is the God of our salvation in another world will be our strength in this world, to carry us on in our journey thither, and help us over the difficulties and oppositions we meet with in our way. Even when provisions are cut off, to make it appear that man lives not by bread alone, we may have the want of bread supplied by the graces and comforts of God’s Spirit and with the supplies of them. (1.) We shall be strong for our spiritual warfare and work: The Lord God is my strength, the strength of my heart. (2.) We shall be swift for our spiritual race: “He will make my feet like hinds’ feet, that with enlargement of heart I may run the way of his commands and outrun my troubles.” (3.) We shall be successful in our spiritual enterprises: “He will make me to walk upon my high places; that is, I shall gain my point, shall be restored unto my own land, and tread upon the high places of the enemy,” Deu 32:13; Deu 33:29. Thus the prophet, who began his prayer with fear and trembling, concludes it with joy and triumph, for prayer is heart’s ease to a gracious soul. When Hannah had prayed she went her way, and did eat, and her countenance was no more sad. This prophet, finding it so, publishes his experience of it, and puts it into the hand of the chief singer for the use of the church, especially in the day of our captivity. And, though then the harps were hung upon the willow-trees, yet in the hope that they would be resumed, and their right hand retrieve its cunning, which it had forgotten, he set his song upon Shigionoth (v. 1), wandering tunes, according to the variable songs, and upon Neginoth (v. 19), the stringed instruments. He that is afflicted, and has prayed aright, may then be so easy, may then be so merry, as to sing psalms.
Fuente: Matthew Henry’s Whole Bible Commentary
Those interpreters are mistaken in my view, who connect the verb, “I have heard,” with the last verse, as though the Prophet had said, that he had conceived dread from those evidences of God’s power: for the Prophet had no occasion to fear in regarding God as armed with unexpected power for the salvation of his people; there was no reason for such a thing. Hence these things do not agree together. But he returns again to that dread which he had entertained on account of God’s voice in those terrific threatenings which we before referred to. We must always bear in mind the Prophet’s design—that his object was to humble the faithful, that they might suppliantly acknowledge to God their sins and solicit his forgiveness. His purpose also was to animate them with strong hope, that they might nevertheless look for deliverance. He had already said at the beginning, “Lord, I have heard thy voice; I feared.” He now repeats the same thing: for if he had spoken only of that terrific voice, the faithful might have been overwhelmed with despair; he therefore wished opportunely to prevent this evil, by interposing what might have comforted them. For this reason he recited these histories, by which God had proved that he was armed with invincible power to save his Church. Having done this, he applies his general doctrine to present circumstances, and says, “I have heard.” What had he heard? even those judgements with which God had determined to visit the contumacy of his people. Since, then, God had threatened his people with a horrible destruction, the Prophet says now, that he had heard and trembled, so that he had been confounded. He speaks in the singular number; but this was done, as we have said, because he represented the whole people, as was the case before (which escaped my notice) when he said, his enemies came like whirlwind to cast him down; for certainly he did not then speak of himself but of the ancient people. As, then, the Prophet here undertakes the cause of the whole Church, he speaks as though he were the collective body of the people: and so he says that he had heard; but the faithful speak here as with one mouth, that they had heard, and that their inside trembled
Some read, “I was dismayed, or I feared, and my inside trembled at his voice.” He takes קול, kul, voice, not for report, but, as it has been said, for threatening. The faithful, then, declare here, that they dreaded the voice of God, before he had executed his judgements, or before he inflicted the punishment which he had threatened. He says, quiver did my lips. The verb צלל, tsalel, means sometimes to tingle, and so some render it here, “Tingle did my lips;” but this is not suitable, and more tolerable is the rendering of others, “Palpitate did my lips.” The Hebrews say that what is meant is that motion in the lips which fear or trembling produces. I therefore render the words, “quiver did my lips;” as when one says in our language, Mes levres ont barbate; that is, when the whole body shakes with trembling, not only a noise is made by the clashing of the teeth, but an agitation is also observed in the lips.
Enter, he says, did rottenness into my bones and within myself I made a noise, (it is the verb רגז, regaz, again,) or I trembled. No doubt the Prophet describes here the dread, which could not have been otherwise than produced by the dreadful vengeance of God. It hence follows that he does not treat here of those miracles which were, on the contrary, calculated to afford an occasion of rejoicing both to the Prophet and to the whole of the chosen people; but that the vengeance of God, such as had been predicted, is described here.
He now adds, That I may rest in the day of affliction (66) There seems to be here an inconsistency—that the Prophet was affected with grief even to rottenness, that he trembled throughout his members with dread, and now that all this availed to produce rest. But we must inquire how rest is to be obtained through these trepidations, and dreads, and tremblings. We indeed know that the more hardened the wicked become against God, the more grievous ruin they ever procure for themselves. But there is no way of obtaining rest, except for a time we tremble within ourselves, that is, except God’s judgement awakens us, yea, and reduces us almost to nothing. Whosoever therefore securely slumbers, will be confounded in the day of affliction; but he who in time anticipates the wrath of God, and is touched with fear, as soon as he hears that God the judge is at hand, provides for himself the most secure rest in the day of affliction. We now then see, that the right way of seeking rest is set forth here by the Prophet, when he says, that he had been confounded, and that rottenness had entered into his bones that he could have no comfort, except he pined away as one half-dead: and the design of the Prophet, as I have already said, was to exhort the faithful to repentance. But we cannot truly and from the heart repent, until our sins become displeasing to us: and the hatred of sin proceeds from the fear of God, and that sorrow which Paul regards as the mother of repentance. (2Co 7:10.)
This exhortation is also very necessary for us in the present day. We see how inclined we are by nature to indifference; and when God brings before us our sins, and then sets before us his wrath, we are not moved; and when we entertain any fear, it soon vanishes. Let us, then, know that no rest can be to us in the day of distress, except we tremble within ourselves, except dread lays hold on all our faculties, and except all our soul becomes almost rotten. And hence it is said in Psa 4:4, “Tremble, and ye shall not sin.” And Paul also shows that the true and profitable way of being angry is, when one is angry with his sins (Eph 4:26,) and when we tremble within ourselves. In the same manner does the Prophet describe the beginnings of repentance, when he says, that the faithful trembled in their bowels, and were so shaken within, that even their lips quivered, and, in short, (and this is the sum of the whole,) that all their senses felt consternation and fear.
He says, When he shall ascend: he speaks, no doubt, of the Chaldeans; When therefore the enemy shall ascend against the people, that he may cut them off: for גדה or גוד, gade or gud, means to cut off, and it means also to gather, and so some render it, “that he may gather them:” but the other meaning is better, “when the enemy shall ascend, that he may cut them off.” If one would have the word God to be understood, I do not object: for the Prophet does not otherwise speak of the Chaldeans than as the ministers and executioners of God’s wrath.
In short, he intimates, that they who had been moved and really terrified by God’s vengeance, would be in a quiet state when God executed his judgements. How so? because they would calmly submit to the rod, and look for a happy deliverance from their evils; for their minds would be seasonably prepared for patience, and then the Lord would also console them, as it is said in Psa 51:17, that he despises not contrite hearts. When, therefore, the faithful are in a suitable time humbled, and when they thus anticipate the judgement of God, they then find a rest prepared for them in his bosom. It follows—
(66) The word [ אשר ], which Calvin renders ut , “that,” has occasioned great trouble to critics. Marckius reads qui —“who,” “Who shall rest,” etc.; Henderson, “yet,” “Yet I shall have rest,” etc. But it is never found as an adversative. The construction of this line and the following is very difficult; and many have been the forms in which they have been rendered. The verb [ נוח ] means not only to rest from action or labor, but also to rest in the sense of remaining or continuing. See 2Kg 2:15, and Isa 2:2. And were it taken in this latter sense here, there would be a consistency in the whole passage. The Prophet describes first the dread which seized him on hearing the report of God’s vengeance; and then in the two last lines he accounts for his consternation, because he should remain to witness this vengeance; and he proceeds in verse 17 to set forth the effects of it, and in verse 18 he states that he would still rejoice in the God of his salvation. The three verses may be thus rendered,—
16. I heard, — and tremble did my bowels; At the voice my lips quivered; Enter does rottenness into my bones, And on my own account I tremble; Because I shall remain to the day of distress, To his coming up to the people, who shall invade me.
17. For the fig-tree shall not shoot forth, And no produce shall be on the vines; Fail shall the fruit of the olive, And the fields, none shall yield food; Cut off from the fold shall be the sheep, And no ox shall be in the stalls:
18. But as for me, in Jehovah will I rejoice, I will exult in the God of my salvation.
“
On my own account,” or for myself, [ תחתי ]: the preposition, [ תחת ], is often taken in this sense; See 2Sa 19:21, Pro 30:21. “Invade us” or assault us, or them, the people, [ יגודנו ]; for [ נו ] is either us or him, but in our language them, for so we speak of people. “And the fields, none,” etc. There are instances of [ לא ], as here, in which it may be rendered “none” and “nothing.” See Eze 20:38, Job 6:21. “In the God,” etc.; it may be rendered, “In my God, my Savior,” as it is in the Septuagint and the Vulgate. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Hab. 3:16. Trembled] The prophet describes his own feelings at the coming of Jehovah: first, fear and trembling; then, exulting joy (Hab. 3:18-19). The alarm pervades his whole body, belly, and bones, i.e. the softer and firmer component parts of the body, lips, and feet; i.e. the upper and lower organs of the body.
Hab. 3:17.] The trouble of the day described. The fig and vine, the noblest fruits of earth, plantations and fields yield not; folds and stalls empty through the devastation.
Hab. 3:18. Yet] God is my inexhaustible source, and infinite sphere of joy. Strength] to gird me to overcome tribulation. Feet] Swift as hinds to escape the enemy, and reach high places of eminence and safety. Hence the formul at the end harmonises with that at the beginning. It is an ode of melody and joy (Isa. 38:20).
HOMILETICS
A SONG OF TRIUMPH.Hab. 3:16-18
These verses form the second part of the ode, describe the feelings of the prophet under threatened judgments, and his exulting joy and confidence in God. Beginning with a sorrowful note, he closes with a burst, of jubilant melody. The birds which thrill out the sweetest music, love retirement; so this psalmistone of the most wonderful of human singerssings out of obscurity. We learn that
I. God usually meets the varied wants of men by lavish provision. Fig-tree, vine, and olive; fields, flocks, and herds indicate variety and plenty. We do not enter a world unprepared for us. Ample provisions were ready beforehand. Marvellous vegetation, fierce fires, volcanic agencies, and toiling waters were pioneers for human settlers. We have an attractive view of Gods goodness and character when we think of him as the Provider. We evade the idea of a Fathers bounty by speaking vaguely of providence. What is providence but the wise action, the benevolent operation, of gigantic forces? Good comes to us through laws: but who controls the laws? Providence is the chosen way of a loving Fathers dealing. The Bible takes us directly to God, who gives lavishly out of the riches of his goodness (cf. Psalms 104; Jas. 1:16-17). Ample provision is made for our needs and pleasure
1. sensational;
2. intellectual;
3. social;
4. moral;
5. spiritual.
II. God must be recognized as the Absolute Proprietor in this provision. The prophet contemplates famine, failure, and desolating death. Though God usually provides abundance and variety, he can reverse this action and suspend the course of nature (Psa. 107:31-43). Health may fail, friends be removed, plans be frustrated, and privation be felt. Dependent are we from first to last. Resumption of his gifts establishes Gods claim to ownership. (Illus. Abrahams offering of Isaac.) The fig-tree without blossom, the vine without fruit, the olive destitute of oil; the barren fields, the smitten flocks, and the empty stalls; impressively tell us that the Lord God Almighty is the Absolute Proprietor.
III. In direct calamity it is our privilege to rejoice in God our Provider. Hab. 3:18.
1. A victorious faith. Yet. Note the yets. Yea, they may forget, yet will I not (Isa. 49:15). Yet will I look again (Jon. 2:4). I am poor and needy, yet (Psa. 40:17). Truth Lord, yet (Mat. 15:27). Though he slay me, yet (Job. 13:15). Change may take place in the manner of Gods treatment, but never in his character. I am that I am. If business prosper not, what then? How shall I find bread? Man doth not live by bread alone. God asks for entire trust. Rest in the Lord, and wait patiently for him. This is the victoryeven our faith. This sublime confidence was nourished by
2. A precious experience. The God of my salvation, are words that reveal manifold past deliverances. Because thou hast been my help, therefore in the shadow of thy wings will I rejoice. Then, in troubles, bodily, mental, and circumstantial; in family trials, business losses, and painful bereavements; expect the fulfilment of the promise. I will never leave thee.
3. A noble resolve. I will rejoice in the Lord. Those who have the Jehovah for their strength, should make him their song. Let the fig-tree be barked, privation be felt, and the worst come; the trustful spirit may rejoice in God, and triumph over all. In suffering we may say, In the night his song shall be with me [Matthew Braithwaite].
GOD THE FOUNTAIN OF PERPETUAL JOY
I. Joy in anticipated trials. The prophet heard of a gloomy future, saw one support after another fail, yet his hope brightens, and joy increases as sorrows multiply. We cannot expect freedom from trouble. Nor is it often that we are permitted to see the future. No approach of foreign foes, no threatening of famine and failure of fruit-trees, loom before us. Yet how disquieted when business fails, and family prospects darken! We fear as we enter the cloud, faint unless we see the goodness of God, and never rejoice in anticipation of trials. Not at the bright, but at the dark, side of things do we look. All these things are against me. But through the darkness faith discerns the light, pictures unfailing joy, and exults in the friendship of God, when all things fail beside.
II. Joy in present afflictions. The prophet not merely anticipates distress, but stands in the midst of it. Barrenness and failure, disappointment and grief, are actually seen and felt. But the sufferings do not freeze him into a misanthrope, nor sour him into wretchedness. He is hopeful, and resolved to rejoice. It is said that Dr. Priestly was one of the happiest of men. The greater his trouble, the greater was his conviction that some special good was in store for him; the darker the sorrow, the stronger grew the sentiment that joy was to succeed. Such a way of looking at things, says one, literally converted every cloud that darkened his horizon into a shadow of good things to come. In all our clouds we may find sunshine and passing scenes coloured with future glory. Now men see not the bright light which is in the clouds: but the wind passeth, and cleanseth them.
III. Joy in eternal duration. If the soul be immortal its happiness must be durable as its nature. The world and all in it will perish. The man of the world deeply regrets loss in trial, but the Christian rejoices in God. Those who enjoy God in all things, can enjoy all things in God. Amid the ruins of nature, they are rich in him. When all created streams are dried, God is an everlasting fountain of bliss. When the granary is empty, an assurance of joy will be better than a harvest home (Psa. 4:7). Christ in the heart is better than grapes in the vintage. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, &c. (Isa. 61:10; Isa. 41:16).
Though vine nor fig-tree neither
Their wonted fruit should bear;
Though all the field should wither,
Nor flock nor herd be there;
Yet God the same abiding,
His praise shall tune my voice:
For while in him confiding,
I cannot but rejoice [Cowper].
GOD ALL-SUFFICIENT IN TROUBLE.Hab. 3:19
The prophet now openly declares the source of his joy and strength, and predicts the safety and moral elevation of his people. In language borrowed from Scripture he expresses the all-sufficiency of God, the hope of support in trouble, complete deliverance from the enemy, and undisturbed possession of the land.
I. God is strength in weakness. The Lord God is my strength. Strength to bear trial, and to triumph in conflict. Neither spiritual nor military soldiers can do exploits in weakness. The Christian is only a hero, and the secret springs of his courage only in God. If he strengthens, nothing can weaken. The Lord is the strength of my life.
II. God is safety in danger. In this language we have
1. Deliverance from the enemy. He is the God of salvation, rises up to judge the nations, and deliver his people. Assailed on every side, yet delivered from the strong enemy (Psa. 18:17). When rescued we must remember our weakness, and ascribe all to God. Behold, God is my salvation; I will trust, and not be afraid: for the Lord Jehovah is my strength and my song.
2. Pursuit of the enemy. He will make my feet like hinds feet. Celerity of motion was deemed a necessity in the hero of antiquity. He must suddenly attack and vigorously pursue the enemy. Achilles was swift-footed. The men who came to David had not only faces like lions, but were swift as the roes upon the mountains, to pursue or escape the foes (1Ch. 12:8; cf. 2Sa. 1:19; 2Sa. 2:18).
3. Security from the enemy. He will make me to walk upon mine high places. As David climbed rocks and steep cliffs to be safe from pursuit, so Gods people are sheltered in mountain fastnesses in spiritual war. They are swift to pursue and agile to climb. Ascending into impregnable heights we are preserved from falling, and made to stand where the wild goat can find no footing. He maketh my feet like hinds feet and setteth me upon my high places.
HOMILETIC HINTS AND OUTLINES
Hab. 3:16. That I may rest.
1. Rest in trouble. Peace of conscience, calmness of mind, because the mind is stayed upon God in distress. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee.
2. Rest through fear. The true and only path to rest, says Calvin, is through such fear. Whoever is securely torpid and hardened towards God will be tumultuously agitated in the day of affliction, and so will bring on himself a worse destruction; but he who in time meets Gods wrath, and trembles at his threats, prepares the best rest for himself in the day of tribulation.
Nor peace nor ease the heart can know,
Which, like the needle true,
Turns at the touch of joy or woe,
But turning, trembles too [Mrs. Greville].
Hab. 3:17-18. Fortitude in affliction. The power of habit and character, says Sir J. Macintosh, to struggle against outward evils, has been proved by experience to be in some instances so prodigious, that no man can presume to fix the utmost limit of possible increase.
Hab. 3:18-19.
1. God the source of joy.
2. God the source of strength.
3. God the source of salvation. In both verses we have dangerous positions, wonderful achievements, and secure dwelling-places.
Hab. 3:19. Mine high places. The high places are called mine, to imply that Israel shall be restored to his own land, a land of hills, which are places of safety and of eminence (cf. Gen. 19:17, escape to the mountain; and Mat. 24:16) [Fausset]. Morally, high places of knowledge, holiness, usefulness, and progress heavenwardsheavenly places in Christ Jesus.
Chief singer. Servants of God do not despise music, but only give directions how it should be properly used in the praise of God [Lange].
We too have our high places, of honour, service, temptation, and danger, but hitherto we have been kept from falling. Bring hither the harp, and let us emulate the psalmists joyful thanksgiving; had we fallen, our wailings must have been terrible; since we have stood, let our gratitude be fervent [Spurgeon]. The Lord was ready to save me; therefore we will sing my songs to the stringed instruments all the days of our life in the house of the Lord (Isa. 38:20).
If music be the food of love, play on,
Give me excess of it [Shakspere].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
HYMN OF FAITH . . . Hab. 3:16-19
RV . . . I heard, and my body trembled, My lips quivered at the voice; Rottenness entereth into my bones, and I tremble in my place; Because I must wait quietly for the day of trouble. For the coming up of the people that invadeth us. For though the fig-tree shall not flourish, Neither shall fruit be in the vines; The labor of the olive shall fail, And the fields shall yield no food; The flock shall be cut off from the fold, And there shall be no herd in the stalls; Yet I will rejoice in Jehovah, I will joy in the God of my salvation. Jehovah, the Lord, is my strength; And he maketh my feet like hinds feet, And will make me to walk upon my high places.
LXX . . . I watched, and my belly trembled at the sound of the prayer of my lips, and trembling entered into my bones, and my frame was troubled within me; I will rest in the day of affliction, from going up to the people of my sojourning. For though the fig-tree shall bear no fruit, and there shall be no produce on the vines; the labour of the olive shall fail, and the fields shall produce no food: the sheep have failed from the pasture, and there are no oxen at the cribs; yet I will exult in the Lord, I will joy in God my Saviour. The Lord God is my strength, and he will perfectly strengthen my feet; he mounts me upon high places, that I may conquer by his song.
COMMENTS
Within these few lines, we have the prophet in the highest degree of trembling and triumphing. In this world, Gods people experience both. In heaven there is only triumph.
1. When we see a day of trouble approaching, it concerns us to lay up something in store for that day. The best way to so prepare is to tremble within ourselves at the Word of God.
Habakkuks fear was that when the Chaldean came to lead off the people, he will break them up as Assyria broke up the northern kingdom. Should this happen, Gods people would be no more and Gods covenant would go unfulfilled. The fig-tree (Hab. 3:17) would not flourish, the vine would bear no fruit, the flock would be cut off and no herd would be in the stalls. Apart from His covenant people, Gods purpose would not be realized.
Of course, the truth of this concern is seen historically in that God did not allow it to happen. The captives of Babylon were not scattered. Their children returned to rebuild Gods temple.
2. The prophet had looked back on the experiences of the people in former ages, and had recalled great things God had done for them. From his trembling, he recovered himself. His fright gave way to faith and he was overwhelmed with holy joy. Despite the calamities he foresaw in the vision God granted him, he saw beyond it to the day of restoration.
It was the joy of faith. A century of suffering lay between the vision and the return of the remnant. Other centuries lay beyond before the coming of Him Who is the ultimate fulfillment of Gods purpose in Israel.
Habakkuk closes on a note of optimism only possible to one who has finally learned to take God at His word despite outward appearances.
Chapter XVIIIQuestions
The Prophets Poetic Prayer
1.
Habakkuks final chapter is a poetic prayer. Its two sections are __________ and __________.
2.
How does Gods answer to his second question strike Habakkuk?
3.
With what is the prophet primarily concerned in the first section of his prayer?
4.
Why does the prophet recall the past events of Gods people?
5.
List the past events alluded to here.
6.
How can a loving God do what Jehovah did to the Canaanites in their overthrow by Israel?
7.
The second section of Habakkuks prayer . . . the Hymn of Faith, shows the prophet progressing from __________ to __________.
8.
What is the best way to prepare for a day of adversity?
9.
In remembering Gods past dealing with Israel, Habakkuks fright gave way to __________.
10.
How do you account for the optimism with which Habakkuk closes?
For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive oat Ashdod at the noonday, and Ekron shall be rooted up . . . lit the houses of Ashkelon shall they lie down in the evening . . . (Zep. 2:4; Zep. 2:7).
It was about this time that wild hordes of mounted nomads from the Caucasus swept into Mesopotamia, looting and ravaging. They forced their way through Palestine as far as the frontiers of Egypt. These were the Scythians. The Prophet Zephaniah foresaw with honor the havoc they would wreak in Palestine. Galloping Scythian horsemen, practising their characteristic shooting over the shoulder, decorate the lid of this bronze Etruscan urn.
And he will stretch out his hand against the north, and destroy Assyria (Zep. 2:13).
This prophecy of Zephaniah was fulfilled only twelve years after the death of Ashurbanipal. The Chaldeans, one of whom had been Merodach/baladan, the ally of King Hezekiah of Judah, had succeeded at last after a long and fruitless struggle against their mortal enemies the Assyrians, in making themselves masters of Babylon, and had allied themselves with a people from Iran, the Medes. The first city to fall before their joint assault was Ashur, which was taken in 614 B. c. This reconstruction shows the north/west side of this impressive metropolis, the oldest of the great cities of the Assyrian empire, lying on the west side of the Tigris, with its massive Temple of the god Ashur, who was its patron deity.
Fuente: College Press Bible Study Textbook Series
(16) That I might rest . . .Better, that I should be resting quiet in the day of trouble, when he cometh up against the people who is to oppress them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(16-19) Habakkuk now reverts abruptly to the Divine sentence of Hab. 1:5 et seq., and describes with what emotion he meditates on the coming disasters, and on his own inability to prevent them. His anxiety is, however, swept aside by a joyful and overpowering confidence in God. These verses are a kind of appendix to the preceding poem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The poet’s confidence in Jehovah, the God of his salvation, Hab 3:16-19.
In the closing verses of chapter 3 the psalmist describes the feelings produced within himself by the remembrance of the divine manifestations in the past; at first, fear and trembling (16a), then joy and confidence in the God of his salvation (16b-19).
Fuente: Whedon’s Commentary on the Old and New Testaments
16. When I heard R.V. simply, “I heard.” The report of thee (Hab 3:2); that is, the report of the wonderful manifestations of Jehovah in the hour of Israel’s distress (compare 3-15).
My belly trembled R.V., “my body.” An expansion of “was afraid” (Hab 3:2). Jehovah’s approach was terrible to behold, so that all nature trembled. No wonder that even the report of it should cause the prophet and the people to quake, though they have nothing to fear.
My lips quivered The verb is used elsewhere of the ringing of the ears (1Sa 3:11; 2Ki 21:12); in this place the poet may mean more than simply the quivering of the lips, he may have in mind also the chattering of the teeth; so that “lips” would stand for the lips plus the teeth covered by the lips.
At the voice Since nothing is said of a voice speaking to the singer, the noun may be used in the more general sense of “report,” or of “noise” (Gen 3:8; 1Ki 1:41), made by Jehovah advancing to battle. The events are so vivid in the mind of the singer that he seems to hear Jehovah coming.
Rottenness entered into my bones Terror robbed him of all strength; his powers became paralyzed.
I trembled in myself R.V., “in my place”; literally, under me, that is, where I stood (Exo 16:29; 2Sa 2:23). His knees shook under him.
To this point the verse is quite clear; it describes the fear which seized the poet when he remembered the mighty works of Jehovah. The rest is exceedingly obscure. The translators were perplexed, as may be seen from the differences between the two translations: A.V., “that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops”; R.V., “Because I must wait quietly for the day of trouble, for the coming up of the people that invadeth us.” The translation of A.V. gives little sense, for how can the trembling produce rest in the day of trouble? R.V. is more satisfactory. It states that the trembling is due to the fact that the singer must sit down quietly and wait for the calamity that will befall his people, unable to do anything to turn it aside. But even this thought is not quite suitable; besides it is not very easy to get it from the present Hebrew text. For the last line, which is even more obscure, a third translation is offered in margin R.V., “when there shall come up against the people he that invadeth them.” Again A.V. gives the least sense; R.V. places the last line in apposition to the preceding, and the result is more satisfactory; the marginal reading expresses essentially the same idea. The whole verse becomes clearer, if in one point we follow LXX. instead of the present Hebrew text; the former does not seem to have read the relative, which the English translators reproduce as a conjunction, A.V. “that,” R.V. “because.” With this omitted the second part of Hab 3:16 marks a new beginning and is to be understood not as an expression of fear but of confidence, like Hab 3:17-19. At first the memory of the manifestations of Jehovah in the past terrified the psalmist: “I heard, and my body trembled, my lips quivered at the voice; rottenness entered into my bones, and I trembled in my place.” But soon fear was displaced by confidence. If Jehovah could help then, surely he can help now; therefore he breaks out into a song of joy and confidence, of which 16b is the beginning: “I will wait quietly for the day of trouble, for the coming up of the people that invadeth us.” This interpretation of 16b is preferable to all others.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I heard and my belly trembled,
My lips quivered at the sound (‘voice’),
Rottenness entered into my bones,
And I trembled in my place,
I will rest in the day of trouble,
When he comes up against the people,
He will overcome (or ‘press on, invade’) them.’
Habakkuk now hears, probably in vision, the approach of the Babylonian army, and describes the effect it had on him. Butterflies arose in his stomach, his lips quivered at the sound, he felt as though his bones were crumbling, and he trembled in the place where he found himself. It was a terrifying experience. But in the face of it he expresses confidence. In the day of trouble, when the invader comes up against his people and overcomes them, he will rest content. For he will know that YHWH’s will is being done. The righteous one will live by faith.
Fuente: Commentary Series on the Bible by Peter Pett
A Plea for Mercy
v. 16. When I heard, my belly trembled, v. 17. Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive, v. 18. yet I will rejoice in the Lord, v. 19. The Lord God is my Strength,
Fuente: The Popular Commentary on the Bible by Kretzmann
Hab 3:16. When I heard, my belly trembled; my lips quivered, &c. The prophet, having recounted, for the present encouragement of the faithful, the wonderful works which God had formerly done for his people, returns again to set forth in what manner he was affected with the judgments pronounced against them; and thence takes occasion to pray that he might be gathered to his fathers in peace, before the king of Babylon should invade Judaea, and carry the people away captive, Hab 3:16.; adding, as a reason for his prayer, a description of the desolation which should then come upon the land, Hab 3:17. After this he concludes his prayer for the Jews with declaring, that whatever became of himself, he would still rejoice in hope, that God would visit his people again with his salvation, Hab 3:18. And then, glorying in Jehovah as their strength, the prophet rests assured that he would in due time restore the captive Jews to their own land; giving them the agility of the hind, to return once more to the fertile and darling hills of Judaea. The meaning of the 16th verse will be best seen by the following translation;
I heard thy report, and my bowels were troubled; My lips quivered at thy voice: Consumption [tabes] entered into my bones, And my steps tottered under me. O, that I might be at rest before the day of distress, When the invader shall come up against the people with his troops! GREEN.
The verb noach is used also for resting in the region of the dead; and it is probably in this sense that the prophet uses it here. A good man would rather wish to be gathered to his fathers in peace, than survive such a desolation of his country as is described in the next verse.
Fuente: Commentary on the Holy Bible by Thomas Coke
If we read these verses as we ought to read them, implying the spiritual effect wrought upon the mind of the Prophet, and in like manner what may be supposed in the same way to influence every child of God; they describe to us the wonderful and blessed consequences wrought in the heart by the Holy Ghost, in the contemplation of Jesus and his great salvation. Convinced by God the Spirit of sin, of righteousness, and of judgment, there will be trembling under a sense, of iniquity, and like another Prophet, our comeliness will be turned into corruption. Dan 10:8 . While from the same sovereign and Almighty teaching, the soul of the poor self-condemned, and self-loathing sinner, will rejoice in the Lord, and joy in the God of his salvation! I beg the Reader, while admiring the beautiful expressions of the fig-tree blossoms, and the fields yielding meat; not to overlook the infinitely more important things veiled under those figures; for the whole is but figure. Fig-trees do not blossom; neither is the grass of the field food for man. But these expressions are all spiritual, and highly descriptive of the rich provision in Christ; when ordinances, which are like the pleasant plants and fruits of the earth, and all things else fail. These words of Habakkuk, are the strong faith of the man living wholly upon Christ, when the fig-tree of ordinances, when the fruit of the vine, in all the means of grace, when there is even a famine of hearing the word of the Lord; yea, believers, which are the flock of the fold, are cut off; so that like Elijah, he considers himself alone, and not one of the herd remaining in the stall. Eze 34:31 ; Mic 7:14 . The close of Habakkuk’s prophecy is, as might be expected in a man of strong faith like him. And every true believer in Christ, who can from the heart adopt the same language of faith, to rejoice in the Lord Jesus himself, the fountain of joy, when the streams of all creature comforts fail, may, and ought to say with Habakkuk, the Lord God is my strength, he will make me to walk upon mine high places. For my poor opinion on the address of this prayer of Habakkuk, I refer the Reader to what I have offered on the title of Psa 4 ; which is to the same purport.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hab 3:16 When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops.
Ver. 16. When I heard, my belly trembled, &c. ] Heard what? That speech of thine, Hab 3:3 , whereunto the prophet now returneth, after a long digression for the people’s support and comfort. Digressions in Divine discourses are not always and absolutely unlawful. God sometimes draweth aside the doctrine, to satisfy some soul which the preacher knows not; and, sparingly used, it quickeneth attention. “O Lord, I have heard thy speech” (touching Israel’s captivity, Hab 1:6-11 , and after that, the Chaldeans’ calamity, Hab 2:5-18 ), “and was afraid,” Hab 3:2 . Neither was this a slight or sudden pang, and soon put over; but such as soaked to the very roots, so that my belly, or my heart in my belly, trembled; see Pro 20:27 .
My lips quivered
At the voice
Rottenness entered into my bones
That I might rest in the day of trouble
When he cometh up, &c.
He will invade them with his troops
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
When I heard. See the Structure (p. 1269).
belly = body.
voice = voice [saying].
rottenness = decay. Some codices, with Aramaean, Septuagint, and Syriac, read “restlessness”.
myself. Place a full stop here, and commence a new sentence.
that I might = O that I might find (or be at) rest, &c.
he: i.e. the invader.
unto = against.
he will invade = he will overcome. Heb gud. Occurs only here, and Gen 49:19.
Fuente: Companion Bible Notes, Appendices and Graphics
Hab 3:16-19
HYMN OF FAITH . . . Hab 3:16-19
Within these few lines, we have the prophet in the highest degree of trembling and triumphing. In this world, Gods people experience both. In heaven there is only triumph.
Zerr: When I heard (Hab 3:16) is said for the general report that was heard of the marvelous passage through the Red Sea which followed the judgments upon the Egyptians. The trembling and quivering denotes the impression that was made upon the nations when they heard about the dreadful occurrence. (See Joshua 2: 811.)
1. When we see a day of trouble approaching, it concerns us to lay up something in store for that day. The best way to so prepare is to tremble within ourselves at the Word of God. Habakkuks fear was that when the Chaldean came to lead off the people, he will break them up as Assyria broke up the northern kingdom. Should this happen, Gods people would be no more and Gods covenant would go unfulfilled. The fig-tree (Hab 3:17) would not flourish, the vine would bear no fruit, the flock would be cut off and no herd would be in the stalls. Apart from His covenant people, Gods purpose would not be realized. Of course, the truth of this concern is seen historically in that God did not allow it to happen. The captives of Babylon were not scattered. Their children returned to rebuild Gods temple.
Zerr: The misfortunes described in Hab 3:17 were sometimes brought upon a country as a punishment for the sins of its people. He even sometimes visited his own people with like chastisements. These judgments (Hab 3:18) did not weaken the faith or the prophet in his God. He continued to rejoice in the God of his salvation.
2. The prophet had looked back on the experiences of the people in former ages, and had recalled great things God had done for them. From his trembling, he recovered himself. His fright gave way to faith and he was overwhelmed with holy joy. Despite the calamities he foresaw in the vision God granted him, he saw beyond it to the day of restoration. It was the joy of faith. A century of suffering lay between the vision and the return of the remnant. Other centuries lay beyond before the coming of Him Who is the ultimate fulfillment of Gods purpose in Israel.
Habakkuk closes on a note of optimism only possible to one who has finally learned to take God at His word despite outward appearances.
Zerr: Habakkuk gives honor to God as being the source of alt strength and success (Hab 3:19). The chapter ends with a reference to rhythmic measures similar to the term used in its beginning.
Questions
The Prophets Poetic Prayer
1. Habakkuks final chapter is a poetic prayer. Its two sections are __________ and __________.
2. How does Gods answer to his second question strike Habakkuk?
3. With what is the prophet primarily concerned in the first section of his prayer?
4. Why does the prophet recall the past events of Gods people?
5. List the past events alluded to here.
6. How can a loving God do what Jehovah did to the Canaanites in their overthrow by Israel?
7. The second section of Habakkuks prayer . . . the Hymn of Faith, shows the prophet progressing from __________ to __________.
8. What is the best way to prepare for a day of adversity?
9. In remembering Gods past dealing with Israel, Habakkuks fright gave way to __________.
10. How do you account for the optimism with which Habakkuk closes?
Fuente: Old and New Testaments Restoration Commentary
I heard: Hab 3:2, Hab 1:5-11
my belly: Psa 119:120, Jer 23:9, Eze 3:14, Dan 8:27, Dan 10:8
that I: Psa 91:15, Psa 94:12, Psa 94:13, Isa 26:20, Isa 26:21, Jer 15:10, Jer 15:11, Jer 45:3-5, Eze 9:4-6, 2Th 1:6-9
he will: Hab 1:6, Deu 28:49-52, 2Ki 24:1, 2Ki 24:2, Jer 25:9-11
invade them: or cut them in pieces
Reciprocal: Gen 41:8 – his spirit Deu 28:51 – which also Deu 28:65 – the Lord Job 4:14 – Fear Job 21:6 – Even when Job 23:15 – General Job 37:1 – General Psa 94:19 – General Psa 119:53 – horror Pro 12:4 – as Isa 6:5 – said I Isa 21:3 – are Isa 28:19 – and it Isa 66:2 – trembleth Jer 4:19 – My bowels Jer 6:24 – We have Jer 8:18 – my Lam 1:13 – above Lam 1:20 – my bowels Eze 3:15 – sat Eze 21:6 – with the Dan 7:15 – was grieved Hos 11:10 – shall tremble Amo 5:13 – an evil Mic 5:1 – gather Mat 24:6 – see Luk 8:47 – she came Act 9:6 – trembling Act 24:25 – Felix Rev 1:17 – I fell
Fuente: The Treasury of Scripture Knowledge
Hab 3:16. When I heard is said for the general report that was heard of the marvelous passage through the Red Sea which followed the judgments upon the Egyptians. The trembling and quivering denotes the impression that was made upon the nations when they heard about the dreadful occurrence. (See Joshua 2: 811.)
Fuente: Combined Bible Commentary
Hab 3:16. When I heard, my belly trembled The prophet, having recounted, for the present encouragement of the faithful, the wonderful works which God had formerly wrought for his people, here returns again to his first subject, namely, the revelation which he had received from God, concerning the calamities which should be brought on the Jewish people by the Chaldeans. My belly trembled, my lips quivered, &c. A consternation and shaking seized me, and I could not speak for grief and astonishment, at being informed what great miseries were coming upon my nation. Rottenness entered into my bones I could no more stand than a person whose bones are rendered rotten by disease. That I might rest in the day of trouble These words are interpreted in different ways: some suppose that the prophet here expresses a desire of being gathered to his fathers in peace, before the king of Babylon should invade Judea, and carry the people away captive; and that he adds, as a reason of his prayer, a description of the desolation which should then come upon the land. In this sense the clause is understood by Mr. Green, who therefore interprets it, O that I might be at rest before the day of distress, when the invader shall come up against the people with his troops! But Noldius, whose interpretation is approved by Lowth, reads, Yet I shall rest in the day of trouble, when he shall come up against the people, even he who shall invade them with his troops. The prophet may be considered as speaking in the person of every truly pious Jew; I shall rest secure under the divine protection, when the Chaldeans shall come to invade Judea. This sense of the clause accords well, perhaps better than any other, with the following verses; in which we have a plain and noble description of the confidence we ought to have in God, in the most trying times, and when involved in the greatest calamities.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:16 When I {t} heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in {u} the day of trouble: when he cometh up {x} to the people, he will invade them with his troops.
(t) He returns to that which he spoke as in, Hab 3:2 and shows how he was afraid of God’s judgments.
(u) He shows that the faithful can never have true rest, except that which they feel before the weight of God’s judgments.
(x) That is, the enemy, but the godly will be quiet, knowing that all things will turn to good for them.
Fuente: Geneva Bible Notes
D. The commitment to faith 3:16-19a
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Habakkuk trembled all over as he waited for the day of Babylon’s invasion of Judah, the day of her distress. He could do nothing but wait patiently for the Babylonians to grow stronger and for judgment to come on Israel. It is a terrible feeling to know that calamity is coming but that one can do nothing to prevent it. He could endure the prospect because he remembered that the omnipotent God of Israel had consistently defended her in the past and promised to do so in the future. Earlier when the prophet heard about the powerful Babylonians, he wanted to talk with God (Hab 2:1). But now, having been reminded of the infinitely more powerful Yahweh, he had nothing more to say (cf. Job 42:1-6). God would handle the Babylonians. All Habakkuk had to do was wait.
"Over the years, I’ve often leaned on three verses that have helped me wait patiently on the Lord. ’Stand still’ (Exo 14:13), ’Sit still’ (Rth 3:18), and ’Be still’ (Psa 46:10). Whenever we find ourselves getting ’churned up’ within, we can be sure that we need to stop, pray, and wait on the Lord before we do some stupid thing." [Note: Wiersbe, p. 422.]